M6:3150 — وآن گنه در وی ز جنس جرم تست / باید آن خو را ز طبع خویش شست

Translation: And that sin in him is of the same kind as your fault; you must wash that habit from your own nature. Meaning: This verse addresses the phenomenon of psychological projection, suggesting that many flaws we perceive in others are, in fact, reflections of our own inner imperfections. Instead of blaming others, we are urged to cleanse our own disposition.

Following the story of the lion and the rabbit, where the lion attacks its own reflection in a well, Rumi points to one of the most profound psychological truths of humanity: projection. He states, "Each saw his own reflection in the well," meaning we often perceive our own faults in others.

This verse extends that very insight: "And that sin in him is of the same kind as your fault." The sin you observe in another, which becomes a source of enmity and blame, is of the very same nature as the defect or fault embedded in your own disposition. This is a decisive and unvarnished reminder to turn the accusing finger inward, rather than pointing it at another. Rumi, a master psychologist, subtly unearths the roots of resentment and animosity, locating them not in the 'other' but within 'oneself.'

He clarifies that "you must wash that habit from your own nature." This is a call to self-purification and inner refinement. If you wish to eradicate the roots of animosity, you must do so in the garden of your own heart, not in the being of another. The other, in this context, plays the role of a mirror. As Rumi says, "Your ugly nature showed its face in him, for he was the mirror's surface for you." When you see your own crookedness and ugliness reflected in the mirror of another, you should not fault the mirror but strive to mend your own countenance.

This is a fundamental point in Rumi's mysticism and philosophy: the world and its people are not inherently flawed or evil; rather, this crookedness and defect reside in our perception. We tend to disown our faults, project them, and attribute them to the world and others. We complain about destiny, but few lament their own selves. Through this approach, Rumi frees us from a 'crooked gaze' and invites us to 'see the origin.' He believes that even what manifests as divine wrath in this world has a transcendent source, but our perception of it, filtered through our own flawed nature, takes on the color and scent of imperfection. Thus, the path to healing is introspection and the cleansing of one's disposition, not warring with shadows of our own making.

Key takeaways

• Criticizing others is often a projection of one's own faults and shortcomings.
• Others serve as mirrors reflecting our 'ugly nature' and inner imperfections.
• Instead of fighting the 'other' or criticizing the world, one must eradicate the roots of negativity within oneself.
• Rumi, as a profound psychologist, emphasizes the necessity of self-knowledge and self-correction.
• The world itself is not inherently 'crooked' or flawed; crookedness lies in the eye of the beholder and their unrefined disposition.